What are the connotations of the two statements ?Va'yevarech Elokim es Yom ha?Shevi?i Vayekadesh oso??
Rashi: The Pasuk refers to the future - to the Manna in the desert. 1 Hashem blessed Shabbos by sending Yisrael a double portion of Manna on Friday in honor of the Shabbos; and He sanctified it in that no Manna fell on Shabbos itself. 2
Ramban #1 (citing R. Sa'adyah Ga'on): It means that a person who keeps Shabbos receives a blessing from Hashem and becomes sanctified.
Ramban #2 (citing the Ibn Ezra): Hashem's blessing consisted of the increase in fertility and the extra learning ability that comes with the Neshamah Yeseirah. 3 The sanctification is the result of desisting from doing work on it. 4
Rashbam: It means that when Shabbos arrived, all the needs of Hashem's creations and their food were already created. Consequently, Shabbos was blessed with all the good things. 5
Hadar Zekenim and Riva (in Bereishis 1:28): ?Vayevarech Elokim? means that it was blessed with light. Refer to 2:2:152:1.
Mishnas R. Aharon (Vol. 1, p. 182): Kedushas Shabbos puts an influence on a person. His eternal form is determined by his appearance in this world in every portion of him. His form on Shabbos is more evident.
The Ramban asks, this does not seem to be the Torah's intention? The Gur Aryeh answers that Shabbos itself is blessed and sanctified ever since Creation. Chazal merely bring a proof for this from the Manna.
See Torah Temimah, note 5. The Da'as Zekenim (to Sh?mos 16:22) maintains that there was another blessing of the Manna for Shabbos. For each weekday meal, a half-Omer of Manna made one loaf, but the half-Omer that they baked for each of the three Shabbos meals made two loaves (Lechem Mishneh). Gur Aryeh gives a similar answer. Refer to 2:3:1.1:1.
See Seforno, who offers a similar explanation.
The Ramban also presents an esoteric explanation - as he often does. However, as the Ramban himself points out in his introduction to the Torah, anyone who thinks that he understands those explanations is fooling himself.
The answers from now on explain either ?Vayevarech? or ?Vayekadesh?, but not both.
According to the Midrash, in what ways did Hashem bless the Shabbos?
Maharal (Tif'eres Yisrael, Ch. 40, p. 124; based on Midrash Raba): The Man is the greatest example of the blessings of Shabbos. 1 On Erev Shabbos, the Bnei Yisrael gathered the same amount of Man as every day, and then found it to be [miraculously] double.
Maharal (ibid. p. 125): According to the Midrash, all the days of the week found partners, except for Shabbos. Maharal explains, Shabbos is not merely a part, but rather an inclusive whole; thus, it is fit for blessing. 2
Maharal (ibid.): Shabbos is never moved or delayed; as opposed to the Festivals, which depend on the proclamation of Rosh Chodesh by Beis Din. Shabbos is thus intrinsically blessed. 3
The Man was bounty that descended from on High; it is the greatest example of blessing.
See Maharal's explanation of the continuation of the Midrash; the Jewish People would serve as the partner of Shabbos.
We may explain that Shabbos is fixed in place since Creation. This is its blessing, it does not need to receive its sanctity from others; rather, its sanctity is like a spring that bursts forth of its own accord. (EK)
According to the Midrash, in what ways did Hashem sanctify the Shabbos?
Maharal (Tif'eres Yisrael, Ch. 40, p. 124) #1: The Midrash cites numerous opinions. Sanctity is reflected not in the natural world, but rather in that which is above nature. The primary example is the Man; refer to 2:3:1.3:1.
Maharal (ibid.) #2: Hashem sanctified Shabbos through [the command to abstain from] Melachah. Mankind is above nature, and by abstaining from physical Melachah on Shabbos, he attains sanctity.
Maharal (ibid.) #3: He sanctified it through the "Mekoshesh Etzim" (who had desecrated the Shabbos, Bamidbar 15: 32-36); for whom He prescribed the death penalty. Opposition to sanctity removes a person from physical existence.
Maharal (ibid.) #4: He sanctified it through the luminaries, which have greater intensity on Shabbos. 1
Maharal: Light is less physical than other creations, therefore it reflects sanctity. Another example is the Neshamah Yeseirah that a person has on Shabbos (Beitzah 16a), and a person's radiant countenance (which expresses their Tzelem Elokim; refer to 1:27:2.2:1). (CS)
What is the relationship between the blessings of Shabbos and its sanctity?
Maharal (Tif'eres Yisrael, Ch. 40, p. 123): Chazal describe Shabbos both as a bride and as a queen. This demonstrates two aspects of Shabbos; Shabbos brings blessing, just as a bride is blessed; and Shabbos must be separated and distinct from the six work-days, as a queen must stand apart from the people.
Hashem blessed Shabbos and sanctified it. Why did He not command Adam or Noach to keep Shabbos?
Oznayim la?Torah: Because the main objective of Shabbos is to teach the creation, and it was unnecessary to teach Adam, who witnessed it firsthand, or Adam, who understood it clearly from the renewal of the world after the flood - as the Ramban explains. 1
In fact, as long as Shem ben Noach was alive, he was able to testify that Hashem created the world, and indeed, after his death the Torah hints that Ya?akov kept Shabbos. See Oznayim laTorah, who elaborates.
What are the connotations of the (otherwise superfluous) word "asher Bara Elokim La'asos"?
Rashi : That what was fitting to be created on Shabbos, 1 Hashem doubled and created on Friday. 2
Ramban #1 (citing the Ibn Ezra): It Refers to the ability that Hashem infused into the creations the ability to procreate.
Ramban #2: Hashem initially created the first matter (B?riyah), and formed it on the six subsequent days (Ma'aseh). On Shabbos, He rested both from the Beri'ah and the Asiyah.
Ramban #3: It refers to the six thousand years that this world will exist 3 (each thousand corresponding to one day of the creation, and the seventh thousand, Olam ha'Ba, to Shabbos). 4
Targum Yonasan: Hashem rested from all the work that He did and that He will do in the future. 5
Hadar Zekenim: It refers to Sheidim, which were created Bein ha'Shemashos. There was no time to create [a body] until Shabbos came; therefore they have only Ru'ach, but no Guf.
Riva and Moshav Zekenim: It refers to the north wind, which is disorderly. When Gog and Magog will come and claim Divinity, Hashem will command him, "If so, create the north wind?, to refute his claim. 8. Peninim mi?Shulchan ha?Gra: Even though Hashem created everything during the six days of creation, that was merely the potential (be?Ko?ach) to continue. But actually, He continues to recreate the world each and every day. 6
Oznayim la?Torah: It means that Hashem infused into man the ability to use all the other other creations for all his needs - to render him superior to all other creations, 7 unique on earth, just as Hashem is unique in Heaven.
This opinion in the Midrash maintains that, although on each day of the Creation, Hashem created three things; on Erev Shabbos, He created six - three for Friday and the three that were fitting to be created on Shabbos. The three for Friday were Adam, Chavah, and the vermin; the three for Shabbos, the animals, the wild beasts and the Sheidim (demons).
Gur Aryeh: How is this derived from the Pasuk? The Torah writes, "that Hashem had created, to do [it]?, rather than, 'that Hashem had created and did?.
See Ramban for detailed explanation.
This may also be what Targum Yonasan means, when he writes that Hashem rested from all the work that He did and that He will do.
We say every morning, 'Who renews, in His goodness, every day continually, the work of the creation?. The K?sav ve?ha'Kabalah quoting the Vilna Gaon, explains that Hashem created potential in the six days, and brings it to actualization on an ongoing basis. And this too, may well be what Targum Yonasan is referring to.
As we say every morning in Birchos Keri?as Sh?ma ?ha?Mechadesh be?Tuvo be?Chol Yom Tamid Ma?aseh Bereishis?.
Though that superiority was partially lost when he sinned. See Oznayim la?Torah, who elaborates.
Hashem blessed the seventh day and sanctified it. Why did He not command Adam and Noach to keep Shabbos?
Oznayim la?Torah: Because, bearing in mind that the main objective of Shabbos is to remind man that Hashem created the world, Adam, who witnessed the creation firsthand and Noach, who witnessed the birth of the new world after the Flood - a clear proof that Hashem created the world, did not need such a reminder. 1
Shem too, witnessed the rebirth of the world after the Flood, and it was was after his death that the Torah hints at the fact that Ya?akov kept Shabbos when he arrived in Sh?chem - when it writes -in Vayishlach, 33:3 - ?Vayichan es P?nei ha?Ir? See Oznayim la?Torah.
QUESTIONS ON RASHI
Rashi writes: "[He blessed the Shabbos - ]Throughout the week, one Omer of Man per person descended, but on Erev Shabbos,[it was] a double portion." But even on a weekday, far more Man descended than the Bnei Yisrael actually used (see Shemos 16:21)?
Gur Aryeh: The blessing of Shabbos was that when Bnei Yisrael brought home and measured the Man that they had gathered, they found it to be double.
Rashi writes: "But on Erev Shabbos, [it was] a double portion." Why does that constitute a blessing? The second portion was the Man for Shabbos (since no Man would fall on Shabbos)?
Gur Aryeh: It is a blessing to receive a lot at one time, rather than a small amount per day.
Maharal (Tif'eres Yisrael, Ch. 40, p. 124): The blessing was that on Erev Shabbos, the Bnei Yisrael gathered the same amount as every other day, and then found it to be [miraculously] double. 1
Rashi writes: "He also sanctified the Shabbos through Man; the Man did not fall at all [on Shabbos]." How does this demonstrate the sanctity of Shabbos?
Maharal (Tif'eres Yisrael, Ch. 40, p. 124): The natural world does not cease to grow or develop on Shabbos, because the material world (Chomer) cannot reach a state of rest or completion. The Man in the desert, however, was above the natural; therefore it rested on Shabbos. 1
Maharal: In a similar vein, the gift of Shabbos was granted only to Bnei Yisrael; not to Bnei Noach.
Rashi writes: "He sanctified the Shabbos through Man." But the Man also did not fall on Yom Tov (Rashi to Shemos 16:26)! If so, what is the uniqueness of Shabbos?
Gur Aryeh (to Shemos 16:26): The Man did not fall on Yom Tov 1 because it too is referred to as Shabbos; it is Shabbos that sanctifies all of the Yamim Tovim.
Maharal (Gevuros Hashem Ch. 63, p. 285): The blessing of Shabbos was that the Bnei Yisrael gathered one portion of Man, and then found that it emerged double. Perhaps on Erev Yom Tov this miracle did not occur, and they had to actually gather an extra portion for Yom Tov. This may also explain the extra sanctity of Shabbos. 2
The Rishonim dispute whether the Man fell on Yom Tov; see Tosfos to Beitzah 2b. (EK)
Maharal: On Shabbos there was no need for the Man to fall, because the food had already doubled. On Yom Tov, we would need the Man, and so we had to gather double the previous day; this is a lesser demonstration of Yom Tov's sanctity. See Maharal further regarding whether "Lechem Mishneh" is required at the Yom Tov meals. (EK)
Rashi writes: "[Instead of] the Melachah [of] Shabbos, He did double on the sixth day." What does this teach us?
Gur Aryeh: Hashem did not rest on Shabbos incidentally, merely because there was nothing left to create. Rather, it shows the intrinsic sanctity of Shabbos. 1 The seventh day represents the seventh heaven, Aravos, which is the place of His Throne of Glory. 2
Refer to 2:2:151.2:1.
Maharal: The number six represents physical existence; refer to 2:2:151.5:1*. (EK)
Rashi writes: "[Instead of] the Melachah [of] Shabbos; He did double on the sixth day." The Midrash teaches that the Shedim (demons) were being created at twilight of Erev Shabbos, and they were not completed. Why didn't Hashem create the demons earlier in the day as well?
Gur Aryeh: The Shedim were supposed to have been created at twilight of the conclusion of the seventh day. Hashem instead created them 24 hours earlier, at twilight of the sixth day.
